Remarkable therapy

If "speaking pidgin-nigger closes off the black man; it perpetuates a state of conflict in which the white man injects the black with extremely dangerous foreign bodies", and the newcomer who expresses himself expressly in French does so to emphasize the "rupture" that has occurred, it seems to me that all they're doing is valorizing the fragmentation of multiple subject-positions (the racially marked subject has broken off from the "effigy of him", an "essence", an "appearance"). This is as naturally reactionary as a raced subject's experiences that tell him that to celebrate the fragmented is to celebrate, or at least, remember, his own dismemberment (or perceived ejection, a break: he has "no culture, no civilization", no "long historical past"). The use of the oppressor's language here ("Our enemy is the teacher") can be modulated into the absurdity of privileging precisely those that have denied subject-status and agency to the marginalized and the oppressed. I think this is why the "old mother" cannot, or even refuses to understand this new incarnation ("a new type of man"!) of her son, she sees his new accent and slang as appropriate extremely dangerous foreign bodies. But things are never as simple as black or white (heh). In the end, I see language almost as a proselytizing agency determined to usurp the requisite inscription and repetition of Negro moral authority (because the Negro always has to say "Me work hard, me never lie, me never steal" ).

This willing internalization of oppression (or a reconstruction of self through the white Other) preludes Fanon's "disalienation of the black man". And still we have "a great black poet" instead of merely 'a great poet'. The power of language! That there is always this other, this contingency!